to surround it with the arms of our spirit, our hands will meet hands that grip them. I know nothing of a " world " and a " life in the world " that might separate a man from God. What is thus described is actually life with an alienated world of 7^, which experiences and uses. He who truly goes out to meet the world goes out also to God. Con- centration and outgoing are necessary, both in truth, at once the one and the other, which is the One. God comprises, but is not, the universe. So, too, God comprises, but is not, my Self. In view of the inadequacy of any language about this fact, I can say Thou in my language as each man can in his, in view of this I and Thou live, and dialogue and spirit and language (spirit's primal act), and the Word in eternity. Man's religious situation, his being there in the Pres- ence, is characterised by its essential and indissoluble antinomy. The nature of its being .determines that this antinomy is indissoluble. He who accepts the thesis and rejects the antithesis does injury to the significance of the situation. He who tries to think out a synthesis destroys the significance of the situation. He who strives to make the antinomy into a relative matter abolishes the significance of the situation. He who wishes to carry through the conflict of the antinomy other than with his life transgresses the significance of the situation. The significance of the situation is that it is lived, and nothing but lived, continually, ever anew, without foresight, without forethought, without pre- scription, in the totality of its antinomy.